require this of all of Us That those who Administer this Sacrament should Administer it as Christ did and those who Receive it should Receive it as the Disciples did of Him Q. Do you then make no Distinction between the Priests and the People in what concerns this Holy Sacrament A. As to the Manner of Receiving it none at all When those who are Priests Receive this Sacrament of another Priest it is as when they hear the Word Preach'd They do it not as Priests but as Christians And therefore at the Institution of this Sacrament our Saviour Christ alone acted as a Priest He resembled the Ministers of his Church the Disciples represented the Faithful who were afterwards to Receive the Sacrament from the Ministers of the Church after the very same manner that They Received it at Christ's Hands Q. But is not this Sacrament as Perfect in One Kind as in Both A. Can a Thing be perfect which wants one half of what is Required to make it Perfect Q. Yet it cannot be deny'd but that he who Receives the Body of Christ does therewith Receive the Blood too A. Though that be not the Question yet if not only may be but in this Case is absolutely deny'd by Us nor indeed can it without a manifest Absurdity be affirm'd It was the Design of our Saviour Christ in this Sacrament to Represent his Crucified Body his Body as it was Given for Vs. Now we know that when He suffer'd his Blood was shed and let out of his Body and that to Represent his Blood thus separated from his Body the Cup was consecrated apart by Him And how then can it be pretended that he who Communicates in Such a Body must partake of the Blood together with it But this is not our Business The Points which we insist upon are these First Whether Christ having confessedly instituted this Sacrament in both Kinds and commanded Us to Do likewise those do not evidently depart from his Institution who Give and Receive it only in One And if they do Then Secondly Whether They have any Reason to expect to be made Partakers of the Benefits of this Holy Communion who do not Receive it after such a Manner as Christ has commanded Us to do Q. Did the Apostles give the Cup to the Lay Communicants in their Churches A. Yes certainly or else St. Paul would never have argued with the Corinthians against Communicating with Idolaters as he does 1 Cor. x. 15 c. I speak as to Wise Men judge ye what I say The CVP of Blessing which we bless is it not the Communion of the Body of Christ Ye cannot drink the CVP of the LORD and the Cup of Devils Nor have spoken of this Sacrament as he does in the next Chapter Ver. 26 27 28 29. In every One of which He takes notice of their Drinking of the Sacramental CVP as well as of their Eating of the Sacramental Bread Q. What then do you think of Those of the Church of Rome who deny the Cup to the Laity A. As of a most presumptuous Sort of Men who Sacrilegiously deprive the People of what Christ has given them a Right to Q. Do you think this Change so considerable as to warrant you to break off Communion with that Church which has made it A. No one can with a good Conscience Receive this Holy Sacrament after any Other Manner than Christ has ordain'd it to be Received If therefore the Church of Rome shall obstinately Refuse to give it to the Lay Communicant in Both Kinds he is bound in Conscience not to Receive it of her Priests at all But to go to those who are ready to distribute it to them in the same Integrity in which it was first Instituted by our Blessed Lord. SECT XLVIII Q. WHat is the Inward Part or Thing Signified in this Holy Sacrament A. The Body and Blood of Christ which are verily and indeed taken and received by the Faithful in the Lord's Supper Q. Are the Body and Blood of Christ really distributed to every Communicant in this Sacrament A. No they are not for then every Communicant howsoever prepared or not for it would alike Receive Christ's Body and Blood as to its Substance there That which is given by the Priest to the Communicant is as to its Nature the same after Consecration that it was before viz. Bread and Wine Only alter'd as to its Vse and Signification Q. If the Body and Blood of Christ be not really given and distributed by the Priest how can they be verily and indeed Taken and Received by the Faithful Communicant A. That which is given by the Priest is as to its Substance Bread and Wine As to its Sacramental Nature and Signification it is the Figure or Representation of Christ's Body and Blood which was broken and shed for Us. The very Body and Blood of Christ as yet it is not But being with Faith and Piety Recieved by the Communicant it becomes to Him by the Blessing of God and the Grace of the Holy Spirit the very Body and Blood of Christ As to those who come Unworthily to it it is made Damnation that is it Renders them worthy of it and without Repentance will Certainly consign them over unto it Q. How does the Bread and Wine become to the faithful and worthy Communicant the very Body and Blood of Christ A. As it intitules him to a Part in the Sacrifice of his Death and to the Benefits thereby procured to all his faithful and obedient Servants Q. How does Every such Communicant Take and Receive the Body and Blood of Christ in this Sacrament A. By Faith And by means whereof he is as truly intituled to a part in Christ's Sacrifice by Receiving the Sacramental Bread and Wine which is there deliver'd to Him as any Man is intituled to an Estate by Receiving a Deed of Conveyance from One who has a Power to surrender it to his Use. Q. What are the Benefits whereof Those who thus Receive this Holy Sacrament are made Partakers thereby A. The strengthning and refreshing of their Souls by the Body and Blood of Christ as their Bodies are by the Bread and Wine Q. How does such a Receiving of this Holy Sacrament strengthen our Souls A. As it adds a New Confirmation to Us every time we Receive it of God's Mercy towards us through the Sacrifice of Jesus Christ and thereby Fortifies and Corroborates Us more and more both in the Discharge of our Duty and to a Resistance of all Such Temptations as may be likely to Draw Us away from it Q. Does it Strengthen Us in any Other Respect besides this A. Yes it does For being thus secured of a Right to Christ's Sacrifice for Us we are thereby fortified against all Doubts and Fears of our Salvation Are confirm'd against the Apprehension of any present Dangers or Sufferings which we shall Reckon not worthy to be compared with the Glory which shall be
an Evil Person or an Evil Thing In the former it may Respect all Wicked Men but especially the Wicked One the Tempter In the latter not so much the Evil of Sin its self as the Evil of Temptation to which is seems most properly to Refer Q. What then is the full Import of this Petition A. I therein desire that God would neither Try me himself beyond my Strength nor suffer the Devil the World or my Own Flesh to do it That if it be his Will I may not be exposed to any Great Temptations at all But if for any Ends of his Wise Providence He shall think fit to suffer me to be Tempted that then He would be pleased Graciously to strengthen and support me in my Temptations and Carry me with Innocence and Integrity through them and not suffer me to be led into Sin by Them SECT XLI Q. WHAT does the last Part of this Prayer consist of A. A Doxology or Conclusion For thine is the Kingdom and the Power and the Glory for Ever and Ever Amen Q. What do you mean by a Doxology A. A Form of giving Glory and Praise and Honour to God Q. Why was this Doxology here added by our Saviour A. To shew Us that all the Religious Service we pay to God whether we Pray Confess Give Thanks or whatever we do still we ought to design it All to his Glory It was also added to keep up in our Minds a due Sense of the Reason we have both to Pray to God for all the things we have before consider'd and to expect a suitable Return of them at his hands Q. How does this Doxology shew that we ought to Ask these Things of God A. Very plainly For because God is King of all the World therefore he ought to be apply'd to by all his Creatures Because his is the Power He is able both to hear and answer our Requests and therefore of him it is most fit to desire whatsoever we stand in Need of Because his is the Glory of all our Religious Invocation 't is a Worship that peculiarly belongs to God as distinguish'd from the Creature therefore to him only ought we to make our Prayers and not to any Other Q. How does this Doxology encourage us to Hope that we shall Receive what we Ask of God A. Because we do hereby profess to believe that he can Grant what we desire and the things we ask are so much for his Own Glory as well as Our Advantage that we ought not to doubt but that We shall Receive them from Him Q. After what manner do we acknowledge these Excellencies to be in God A. In a super-eminent manner beyond what they Are or Can be in any One besides Others may have Authority but as derived from him who only is the Supreme King over all the Earth Others may have Power but God only is Almighty Others may have Glory a Majesty suitable to their Station and Character in the World But to God only belongs the Excellency of Divine Honour and Worship To him only is Prayer and Religious Invocation to be made He only is either capable of it or can pretend any Right to it Q. Why do you to this Doxology add for Ever and Ever A. To shew that these Divine Perfections and Prerogatives did always belong to God and will always continue to belong in this singular manner to Him Q. What does Amen import A. It is a Word of Wish and Approbation and denotes our Assent to that to which it is subjoin'd with an Earnest Desire of its accomplishment So that putting its several Significations together it is as much as if we should say God of his Goodness Grant what I have here pray'd for and so I trust he will do of his Mercy towards me through Jesus Christ our Saviour SECT XLII Q. WHAT is the Other Means appointed by God for the Conveyance of his Grace to Us and to confirm to Us his Promises in Christ Jesus A. The worthy participation of the Holy Sacraments Q. What mean you by this Word Sacrament A. I mean an Outward and Uisible Sign of an Inward and Spiritual Grace given unto Us and Ordained by Christ Himself as a Means whereby we receive the same and a Pledge to assure Us thereof Q How many such Sacraments hath Christ Ordained in his Church A. Two only as generally Necessary to Salvation that is to say Baptism and the Supper of the LORD Q. How does it appear that these two are properly Sacraments A. Because the whole Nature of a Sacrament as before described does belong to them For 1st There is in both these an Outward and Visible Sign viz. Water in Baptism Bread and Wine in the Lord's Supper 2dly There is an Inward and Spiritual Grace both signified and conveyed by these Signs The Washing of Regeneration Tit. iii. 5 by the One the Body and Blood of Christ by the Other 1 Cor. x. 16 3dly There is for both a Divine Institution For Baptism Mat. xxviii 19 Go ye and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost For the Lord's Supper Luk. xxii 19 This do in Remembrance of Me. See 1 Cor. xi 24 25. 4thly They were both Ordain'd as a Means whereby to Convey their several Graces to Us and as a Pledge to assure Vs of them Baptism to Regenerate Us Jo. iii. 5 Tit. iii. 5 The Lord's Supper to communicate to Us the Body and Blood of Christ 1 Cor. x. 16 For which Reason lastly they are Generally necessary to Salvation All Christians have a Right to them nor may Any without hazard of missing of these Graces refuse to Use them who have the Opportunity of being made Partakers of them Jo. iii. 5 Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of Heaven 1 Cor. xi 24 This do in Remembrance of Me. Q. Are these All the Sacraments that any Christians Receive as establish'd by Christ A. The Church of Rome to these adds five more tho' They cannot say that they are all of Christ's Institution viz. Confirmation Penance Extreme-Vnction Orders and Matrimony Q. How does it appear that these are not truly Sacraments A. Because not One of them hath ALL the Conditions Required to make a Sacrament and the most part have hardly Any of Them CONFIRMATION is we confess an Apostolical Ceremony As such it is still Retain'd and Practised by Us. But then it is at most but an Apostolical Ceremony Christ neither Ordain'd any such Sign nor made it either the Seal or Means of conveying any Spiritual Grace to Us. PENANCE if Publick is confessedly a part of Church-Discipline If Private is only the Application of the Power of the Keys to a particular Person for his Comfort and Correction It has neither any Outward Sign instituted by Christ nor any inward Grace
there any thing more intimated by that Expression A. Yes there is namely that this Sacrament ought not to be Celebrated only Once in the Year as the Passover was but to be Administred from time to time so as to keep up a Constant Lively Remembrance in our Minds of the Sacrifice of the Death of Christ. Q. Wherefore do you call it the Sacrifice of Christ's Death A. Because Christ by his Dying became an an Expiatory Sacrifice for the Sins of Mankind Q. Did Christ then suffer Death for the Forgiveness of our Sins A. He did He took upon him our Sins and died for them that by his Death we might be free'd both from the Guilt and Punishment of them Q. Was it necessary that Christ should die in order to his being such a Sacrifice A. It was necessary for without shedding of Blood there is no Remission Heb. ix 22 And Death being the Punishment of Sin he could no Otherwise have free'd us from Death than by Dying himself in our Stead Q. Can Christ any more Suffer or Die now since his Rising from the Dead A. No St. Paul expresly tells us that he cannot Rom. vi 9 10. Christ being Raised from the Dead dieth no more Death hath no more Dominion over him For in that he died he died unto Sin Once but in that he liveth he liveth unto God Q. How then do those of the Church of Rome say that he is again Offer'd for Us as a true and proper Sacrifice in this Holy Sacrament A. This Sacrament is not a Renewal or Repetition of Christ's Sacrifice but only a Solemn Memorial and Exhibition of it To talk of an Expiatory Sacrifice for Sin without Suffering is not only contrary to Scripture but is in the Nature of the thing its self Absurd and Unreasonable Every Sacrifice being put in the Place of the Person for whom it is offer'd and to be treated so as that Person in Rigour ought to have been had not God admitted of a Sacrifice in his stead And therefore the Apostle from hence concludes that Christ could not be more than Once Offer'd because he could but Once Suffer But to suppose that Christ in his present Glorified State can Suffer is such a Contradiction to all the Principles of our Religion that the Papists themselves are ashamed to assert it Q. What think you of the Sacrifice as they call it of the Mass A. We do not deny but that in a large Sense this Sacrament may be called a Sacrifice as the Bread and Wine may be called the Body and Blood of Christ. But that this Sacrament should be a true and proper Sacrifice as they define the Sacrifice of the Mass to be it is altogether False and Impious to assert Q. What was then the Design of our Saviour in this Institution A. To leave to his Church a Perpetual Solemn and Sacred Memorial of his Death for Us. That as often as we come to the Lord's Table and there join in the Celebration of this Holy Sacrament we might be moved by what is there done at once both to Call to Our Remembrance all the Passages of his Passion to consider him as there set forth Crucified before our Eyes and to Meditate upon the Love of Christ thus dying for Us and upon the mighty Benefits and Advantages which have accrued to Us thereby SECT XLVII Q. YOU before said that in Every Sacrament there must be Two Parts an Outward and an Inward What is therefore the Outward Part or Sign of the Lord's Supper A. Bread and Wine which the Lord hath Commanded to be Received Q. Did Christ Institute this Sacrament in Both these A. Yes He did He first took Bread gave Thanks and Brake it saying Take Eat this is my Body which is broken for you This do in Remembrance of me And then After the same Manner he took the Cup saying This Cup is the New Testament in my Blood This do ye as oft as ye drink it in Remembrance of me 1 Cor. xi 24 25. Q. For what End did Christ appoint these Outward Signs of this Sacrament A. The Words of his Institution plainly shew it that those who celebrate this Sacrament might Eat of the One and Drink of the Other at his Table Q. Is it necessary for all those who join in this Holy Sacrament both to Eat of that Bread and to Drink of that Cup A. It is so necessary that they cannot without violating our Saviour's Institution come to to the Holy Table unless they do it For Christ appointed Both to be taken and he who takes not the Cup as well as Bread does not Communicate in Christ's Body and Blood at all Q. May not a Person who only looks on and sees the Priest Officiate Commemorate Christ's Death and meditate upon the Benefits of it as well as if he received the Elements of Bread and Wine A. I will answer your Question with Another May not a Person who is not Baptized when he sees that Holy Sacrament administred be truly penitent for his Sins and believe in Christ and desire to be Regenerated and Adopted into the Communion of his Church as fully as if he were himself wash'd with the Water of Baptism But yet the bare looking on in this Case would not intitule such a One to the Grace of Regeneration nor will it any more intitule the Other to the Communion of Christ's Body and Blood In all these Cases the Question is not what we think we might do but what Christ has commanded us to do And we must observe what he Requires if ever we mean to be made Partakers of what he Promises Now that in the present Instance is not idly to look on but to do this i. e. to Eat this Bread and Drink of this Cup in Remembrance of Him Q. Do you think it necessary that Every Communicant should Receive this Sacrament in Both Kinds A. I do think it Necessary for so our Saviour has appointed it Thus he gave it to his Disciples and thus they Received it at his Hands Q. But his Disciples were Priests and therefore their Receiving this Sacrament in both Kinds does not argue that it is necessary for the People to do likewise A. Whether all who were then present at the Table with our Saviour were Priests is very Uncertain The Blessed Virgin we are sure was at that time at Jerusalem and no doubt did eat the Passover according to the Law with him yet she was certainly but a Lay Communicant And many Others for ought we know there might be in the same Circumstances But not to insist upon this Our Saviour made no distinction between Priests and Lay Communicants as to the Business of Receiving of this Sacrament in One or Both Kinds He Gave both the Bread and Wine himself to All that were at the Table and He has left a General Commandment to Us to do likewise And his Words and his Action together evidently
Revealed in Vs And finally are strengthned against the Fear of Death its Self which we are hereby taught to look upon as a Passage only to a Most Blessed and Everlasting State SECT XLIX Q. IS this the only way in which you suppose Christ's Body and Blood to be Really Present in this Sacrament A. It is the only way in which I conceive it possible for them to be present there As for his Divine Nature that being Infinite he is by virtue thereof Every where present But in his Humane Nature especially his Body he is in Heaven only nor can that be any otherwise present to Us on Earth than by Figure and Representation or else by such a Communion as I have before been speaking of Q. Does not Christ expresly say that the Bread is his Body the Cup his Blood A. He does say of the Bread and Wine so taken blessed broken and given as they were by Him in that Sacred Action that This is my Body c. and so they are The Bread which we break is not only in Figure and Similitude but by a Real Spiritual Communion his Body The Cup of Blessing which we bless is by the same Communion his Blood But this does not hinder but that as to their own Natural Substances they may and indeed do still continue to be what they appear to Us the same Bread and Wine that before they were Q. What think you of those who believe the very Elements of Bread and Wine by the Words of Christ to be really changed into the Body and Blood of Christ and to have nothing of their own Remaining but the meer Appearance or Species of what they were before A. If any Really do believe this I think they contradict both Sense Reason and Scripture in so doing Q. Do you suppose that we ought to judge of a Thing of this Nature by our Senses A. I know no Other way of judging of Sensible Objects but by our Senses And if I must not believe what I See and Taste and Smell to be Bread and Wine to be truly Bread and Wine I must Resolve to turn Sceptick and not believe any thing at all Q. Is not the Word of God to be more Rely'd upon than Our Own Senses A. I do not at all doubt but that We ought without all Controversy to believe whatever the Word of God proposes to Us. But where does the Word of God require me to believe any thing in Opposition to my Senses which it is the proper Business of my Senses to judge of Q. Does not the Word of God say This is my Body A. It does say so of the Bread So Blessed Given and Received as it ought to be in this Sacrament And accordingly I believe that it is so But does the Word of God any where say that it is not Bread Or that I am not to believe it to be Bread though my Senses never so evidently assure me that it is Q. Can the same Thing be Christ's Body and Bread too A. I have before shewn you not only that it may be so but that it truly and really is So Bread in Substance The Body of Christ by Signification by Representation and Spiritual Communication of his Crucified Body to every faithful and worthy Receiver Q. How is Transubstantiation contrary to our Reason A. As my Reason tells me it is a Contradiction to say of One and the Same Natural Body that it should be in Heaven and on Earth at London and at Rome at the same time That it should be a true Humane Body and and yet not have any One Part or Member of such a Body To omit a Hundred Other Absurdities that are the necessary Consequences of Such a Belief Q. How does the Scripture contradict this Belief A. As it tells us that Christ's Body is in Heaven absent from Us That there it is to continue till the Day of Judgment That he has now a Glorified Body and is not capable of Dying any more Whereas the Body we Receive in this Holy Sacrament is his Crucified Body his Body given for Us his Blood shed for Us which can never be verified in his present Glorified Body Q. Do not those who believe Transubstantiation believe the Bread and Wine to be changed into Christ's Mortal and Passible Body A. No they do not but into that Body in which He now sits at the Right-hand of God in Heaven Q. How then does their Belief of Transubstantiation contradict the Sense of the Holy Scriptures as to what concerns the Nature of Christ's Body in the Eucharist A. Because by Supposing Christ's Glorified Body to be that which we receive in this Sacrament they utterly destroy the very Nature of it It was the Design of this Sacrament to exhibite and communicate to Us the Body and Blood of Christ not any way but in the State of His Suffering as He was given for Vs and became a Sacrifice for our Sins Now this he neither was nor could have been in his present Glorified Estate So that if the Body and Blood of Christ be in this Sacrament it must be not that which he now has in Heaven but that which he then had when he Suffer'd for Us upon Earth and they must not only bring Christ down from above but must bring him back again to his mortal and passible Estate or they will never be able to make Good any such Change as they pretend to and that I think is sufficiently contrary to Scripture as well as in the Nature of the Thing its self Impossible SECT L. Q. WHAT have been the Ill Effects of this Errour A. Chiefly those Two which I before mentioned that it introduced the Doctrines of the Mass Sacrifice and of the Half Communion to which may be added Thirdly The Adoration of the Host. Q. What do you call the Host A. It is the Wafer which those of the Church of Rome make use of instead of Bread in this Sacrament Q. Do those of that Church Adore the Consecrated Wafer A. They do and that as if it were really what they pretend to believe that it is Our Saviour Christ himself Q. Is there any great harm in such a Worship A. Only the Sin of Idolatry For so it must needs be to give Divine Worship to a piece of Bread Q. Ought not Christ to be Adored in the Sacrament A. Christ is every where to be Adored and therefore in the Receiving of the Holy Communion as well as in all our Other Religious Performances Q. How can it then be Sinful for Those who believe the Bread to be changed into the Body of Christ upon that Supposition to Worship the Host A. As well as for a Heathen who takes the Sun to be God upon that Supposition to Worship the Sun Q. But he intends to Worship Christ and that can never be justly said to be Idolatry A. And so the Other intends to Worship God But to put another Case which may
particularly annex'd to it Indeed if a true Penitent Receive Absolution from his Minister God Ratifies the Sentence and forgives the Sin But so God would have done had neither any Confession been made to or Absolution Received from Him And that the Sin is forgiven is Owing to the Mercy of God upon the Repentance of the Sinner and not to be ascribed to the Priest's Sentence In EXTREME VNCTION there is an Outward Sign but neither of Christ's nor his Apostles Institution They anointed Sick Persons for the Recovery of their Bodily Health and in certain Cases advised the Elders of the Church to be sent for to do likewise But as to any Spiritual Effects they neither used any such Sign themselves nor Recommended it to Others Nor is there any the least Ground on which to expect any such benefit from the Use of it MATRIMONY is a Holy State ordain'd by God and highly to be accounted of by All Men. But it neither confers any Grace where it is not nor Encreases it where it is And therefore is not to be look'd upon as a true and proper Sacrament ORDINATION is also a Divine Institution By the Administration of it Authority is Given to those Who partake of it to minister in Holy Things which otherwise it would not have been lawful for them to do We do not at all doubt but that the Grace of God accompanies this Ordinance and the Discharge of those Ministries which are perform'd in consequence of it But then this Grace is only the Blessing of God upon a particular Employ not such a Grace as is necessary to the making of a Sacrament And it is given to such Persons rather for the Benefit of Others than for the furtherance of their Own Salvation Q. How many Parts are there in a Sacrament A. Two the Outward and Uisible Sign and the Inward and Spiritual Grace SECT XLIII Q. WHat is the First Sacrament of the New Testament A. It is Baptism Q. What is Baptism A. It is the Sacrament of our New and Spiritual Birth Jo. iii. 4 the Seal of our Adoption Rom. iv 11 and the Solemn Means of our Admission into the Communion of the Christian Church Acts ii 41 Col. ii 11 12. By the Outward Washing whereof our Inward Washing from our Sins by the Blood and Spirit of Christ is both clearly exhibited and certainly sealed to Us. Rom. iv 11 Acts ii 38.39 Heb ix 14 Tit. iii. 5 Q. How is Baptism perform'd A. By dipping in pouring on of or sprinkling with Water in the Name of the Father and of the Son and of the Holy Ghost Q. In which of these was this Sacrament administred at the Beginning A. To Aged and Healthful Persons in that Hot Country in which our Saviour lived it was for the most part administred by dipping or plunging the Person who was Baptized into the Water According to the common Ceremony among the Jews of Receiving Proselytes with the very same Ceremony and from which our Saviour seems to have taken Occasion to institute this Sacrament Q. Were any Baptized otherwise at the Beginning A. It cannot be doubted but that as All who Embraced the Gospel were Baptized so many of these could not be dipped in Water Such were very Old and Sick Persons and it may be All at the first when Three and Five Thousand at a time believed and were baptized very likely in a private House Acts ii 41 Acts iv 4 where it would have been very difficult to have had Water enough and endless to have dipped them all Q. What are the Necessary Parts of this Sacrament A. Water and the Word The One to Represent our Spiritual Washing and Cleansing by the Blood of Christ the Other to declare the Faith into which we are Baptized and by which we hope to be saved namely of God the Father the Son and the Holy Ghost Q. How came the Custom of Dipping to be so universally left off in the Church A. Chiefly upon the ground of Charity because when the Gospel became every where Received and the Persons to be Baptized were the Children of believing Parents many of which in these Cold Countries and for a Great Part of the Year could not be dipped in Water without the hazard of their Lives it was necessary either to Sprinkle them only with Water or not to Baptize them at all Q. What Ground had the Church to admit of Sprinkling as sufficient to answer the Design of this Sacrament A. The Example of the Purifications under the Law which were made as well by Sprinklings as Washings Heb. ix 13 19. The Application of this made by St. Paul to the Spiritual Cleansing of us from our Sins Heb. x. 22 24. And by St. Peter to the same Purpose 1 Pet. i. 2 The Analogy between the Sprinkling of the Water in Baptism and that Sprinkling of the Blood of Christ by which we are Cleansed from our Sins All these as they left a sufficient Latitude to the Church to administer this Sacrament in any of these Ways so the Law of Charity Required that the Church should make Choice of Sprinkling rather than of a total Immersion and we cannot doubt but that the God of Charity does approve of it Mat. ix 13 SECT XLIV YOU said that in Every Sacrament there were Two Parts an Outward and Visible Sign and an Inward and Spiritual Grace Tell me therefore Q. What is the Outward Uisible Sign or Form in Baptism A. Water wherein the Person is Baptized in the Name of the Father and of the Son and of the Holy Ghost Q. Is this Element so necessary a part of this Sacrament that the Church may in no Case depart from it A. It is of Divine Institution and was designed to denote our Spiritual Cleansing by Christ's Blood That as our Bodies are wash'd with and cleansed from their Pollutions by Water so are our Souls purified from Sin by the Blood of Christ And for both these Reasons it is a Necessary and Immutable Part of this Holy Sacrament Q. Is the Form of Baptism necessary to the Administration of this Sacrament A. It is Necessary nor can this Sacrament be duly administred by any Other Q. Was no Other Form ever used in the Apostle's Times A. It is indeed said of Some in those Times who had been Jewish Converts or had Received John's Baptism that they were Baptized in the Name of the Lord Jesus But this does not hinder but that they may have been Baptized as no doubt they were in the Words appointed by Christ for that purpose All it implies is that they were Baptized into the Faith and Gospel of Christ as by comparing the Passages of Scripture together it will Evidently appear See Act. viii 16 x. 48 xix 5 Rom. vi 3 Gal. iii. 7 Q. Are then the Words appointed by Christ so necessary that to Use any Other will destroy the Efficacy of this Sacrament A. That I dot say For as
more easily be understood If a Man will in defiance of Sense and Reason believe a Post to be his Father and upon that Supposition ask Blessing of a Post does his Opinion or rather his Madness alter the Nature of Things and make him ever the less ask Blessing of a Post because he takes it to be his Father The Papist will needs have a Piece of Bread to be Christ's Body and upon that Presumption He pays Divine Honour to it Does he ever the less Give Divine Honour to a Piece of Bread because he fancies that Bread to be the Body of Christ Q. Will not his Intention direct his Action aright A. No it will not Or if it would his very Intention it self is wrong For his Intention is to adore the Host. 'T is true he Believes it to be Christ's Body and therefore Adores it But still right or wrong the Host he adores which being in reality no more than Bread he must needs commit Idolatry in Adoring of it SECT LI. Q. WHat is Required of them who Come to the Lord's Supper A. To Examine themselves c. Q. When ought such an Examination to be made A. It were much to be wish'd that Men would be perswaded to live under the Constant Practice of it and consider Every Week or indeed Every Day how their Accounts stand towards God But at least if they Neglect it at Other Times yet certainly they ought to do this very nicely and scrupulously before they come to the Holy Communion Q. How must this Examination be perform'd A. By a Careful and Diligent Search into our Lives and Actions that so we may if possible know what the true State of our Souls is in all those Particulars concerning which we are here directed to Examine our Selves And this accompanied with Earnest Prayer to God for his Assistance in and Blessing upon our Endeavours Q. What is the first Point concerning which we are to Examine our Selves A. Whether we Repent Us truly of our former Sins stedfastly purposing to lead a New Life Q. How may we know whether we do this so effectually as we are here Required to do A. We can only judge by the present Frame and Disposition of our Souls If we are heartily Sorry for and Ashamed of our Sins If we earnestly Desire God's Forgiveness of them If we are instant with God in our Prayers for Pardon and where we have done any Injury to our Neighbour are ready to ask his Forgiveness also and to make all Reasonable Satisfaction to him If lastly as far as we can judge of our Selves we do all this Uprightly and Sincerely If we Reserve no secret Affection for any Sin in our Souls but Universally Resolve to forsake All our Evil Ways and in Every Thing to follow the Rules of our Duty We may I think justly conclude that our Repentance and Resolutions are hearty and without deceit and as such will qualify Us for the worthy Receiving of this Holy Sacrament Q. But what if after all this we should Relapse into Sin again A. If we do it by Surprise or Infirmity if we fall back only into some lesser Sins and such as will hardly be altogether to be Avoided by us in this present Life we ought not to be discouraged But indeed if after this we fall into the Commission of some heinous deliberate wasting Sin but especially should we relapse into a Habit and Course of such Sins this would be of a dangerous Consequence to Us and make our last State worse than our first Q. Would it not therefore be the safest way rather to abstain altogether from the Holy Table than to Run the Hazard of Coming Vnworthily to it A. Were it a Matter of Indifference whether we Ever Received this Sacrament or no this might the more Reasonably be insisted upon but as the Case now stands is altogether Idle and Absurd For First To come to the Holy Table is a Matter of Express Duty what Christ has commanded us to do and it is equally dangerous not to Come at all as it is to Come Vnworthily to it Secondly By not Coming we deprive our Selves of the Grace of God which this Sacrament was designed to Convey to Us and in that of the Greatest Benefit as well as Comfort to our Souls in the Course of our Duty that our Religion has provided for them To all which let me add Thirdly That the Shortness and Uncertainty of our Lives being consider'd we ought upon that Account to make the same Preparation against the Hour of our Death that we are Required to do for Coming to the Holy Table And since Men are so very apt to put both the Thoughts of Death and their Provision for it so far off it is an Instance of the Great Mercy and Concern of our Saviour Christ for Us that by calling us frequently to his Table and Requiring so strict a Preparation for it he has engaged Us to put our Souls into such a Posture upon that Account as will fit them for Dying should we chance e're we are aware to be surprized by Death Q. What is the next Thing wherein we are to Examine our Selves before we come to the Holy Communion A. Whether we have a lively Faith in God's Mercy through Christ i. e. do stedfastly Believe that if we do truly Repent Us of our Sins God will not only most certainly forgive them but as an Earnest of it does here in this very Sacrament Ratify and Seal anew his Covenant with Us and make us Partakers of the Benefit of that Redemption which our Blessed Saviour purchased for Us by the Sacrifice of his Own Body and Blood Q. What is the next Particular upon which we are to Examine our selves before we come to the Holy Communion A. Whether we come to it with a thankful Remembrance of Christ's Death which is therein design'd to be set forth and shewn by Us. Whether we are sufficiently Sensible of the Infinite Love of God and Condescension of Jesus Christ hereby declared to Us Whether we are careful always to keep up in our Minds a lively Memory of his Death and Passion And do by the Sincerity of our Love to God and the Zeal we have for our Duty endeavour in some measure to testify how hearty a Sense we have of those unspeakable Mercies which he has been pleased thereby to favour Us withal Q. What is the last Thing concerning which we are to Examine our Selves A. Whether we are in Charity with all Men Whether we do not only freely Forgive whatsoever Injuries any may Chance to have done Us but are so intirely Friends with them as to be Ready to do them all the Kindness we can and that as truly and heartily as if they had never Offended Us or Otherwise done Us the least Injury Q. Is this all that is Required of Us before we come to the Lord's Supper A. Other Exercises there are which may profitably be made Use of